Karma Yoga Sastra -Tilak
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CHAPTER X
THE EFFECT OF KARMA AND FREEDOM OF WILL
that is : "the Paramesvara does not accept either the sin or the meritorious Action of anybody ; the cycle of the inherent effects of Karma or Maya is continually going on ; each created being has to suffer happiness or unhappiness according to its own Actions". In short, although it is not possible for human reason to explain when Karma was first started in the world by the desire of the Paramesvara, or when man first came within the clutches of Karma, yet, in as much as the further consequences or fruits of Karma are found to result according to the laws of Karma, human reason can come to the definite conclusion, that every living being has been caught in the prison of eternal Karma in the shape of Names and Forms, from the very commencement of the world. This is what is meant by the quotation given at the commencement of this chapter, namely, "karmana badhyate jantuh" The words 'samsara', ' prakrti', 'maya', 'visible world', or 'rules or laws of creation' ( srsti ) mean the same thing as ' the eternal course of Karma'; because, the laws of creation are the laws which govern the changes which take place in Names and Forms ; and, from this point of view, all Material sciences come under the denomination of Maya defined by Names and Forms. The rules or limitations of this Maya are hard and comprehensive ; and therefore, even a pure Materialist like Haeckel, who was of the opinion that there is no Funda- mental Element which is at the root of or beyond the visible world, has laid down the proposition that a man must go where the cycle of creation drags him. According to this philosopher, the feeling which every man has, that he should obtain a release from his perishable Name-d and Form-ed Appearance, or that he will obtain immortality by doing a- particular thing, is a mere illusion. Not only are the Atman or the Paramatman not independent, and not only is immorta- lity a humbug, but, no human being in this world is a free agent to do any particular act. As whatever act a man does to-day is the result of what has been done before by him or by his ancestors, it is also never dependent on his will, whether or not to do a particular thing. For example, a desire to steal nice things belonging to others comes into existence in the hearts of particular persons against their will, as a result of previous Actions or hereditary impressions ; and they are inspired to steal that particular thing. |
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